Liaison office of Grand Ayatullah Sayyid Ali Al Sistani (L.M.H.L) in London, Europe, North and South America.
Menstrual discharge (Hayz) is a kind of blood which is normally discharged
every month from the womb of women for a few days. When menses is discharged the
woman is called 'Haaez'.
440. Menses is usually thick and warm and its colour is either black
or red. It is discharged with a pressure and a little irritation.
441. The blood seen by women after the age of 60 years is not
classified as Hayz. And as per recommended precaution, women who are not from
the clan of Quraish, if they see blood between the age of 50 and 60 years,
having the same signs as those of Hayz, they should combine the 'dos' of
mustahaza and 'don'ts' of Haaez.
442. Blood seen by a girl who has not yet completed 9 years of her age
will not be classified as Hayz.
443. It is quite possible for a pregnant woman or a breast feeding
mother to see Hayz and the rules which apply to a non-pregnant woman also apply
to a pregnant one, except that if a woman who has conceived sees blood with the
usual signs of Hayz 20 days after the commencement of her habitual period then
it is necessary for her, on the basis of precaution, to refrain from the acts
which are forbidden to a haaez and to perform the obligations of a mustahaza.
444. If a girl does not know whether she has completed nine years of
age or not and if she sees blood which does not bear any sign of Hayz, then that
blood is definitely not Hayz. And if it has some semblance of Hayz, even then it
is difficult to classify it as Hayz, unless one is absolutely sure. This
absolute certitude will determine that she has completed her nine years.
445. If a woman who is doubtful as to whether or not, she has
completed 60 years of age, sees blood which she cannot decide whether it is of
Hayz or not she should decide that she has not completed 60 years.
446. The period of Hayz is not less than 3 days and not more than 10
days and if the period during which blood is discharged falls short of 3 days
even by a small measure of time, that blood will not be considered as Hayz.
447. The blood of Hayz flows continuously for the first 3 days.
Therefore, if blood is seen for 2 days and then interrupted for 1 day and then
seen again for 1 day, it will not be Hayz.
448. In the initial stage, it is necessary that blood flows out, but
it is not necessary to be seen flowing out during all the three days. It is
sufficient for the blood to be internally present. So, if a woman is clean for a
brief period during the first 3 days (as is common among all or some women) even
then the blood discharged will be Hayz.
449. It is not necessary that a woman should have bleeding on the 1st
and the 4th night, but it is essential that bleeding should not discontinue on
the 2nd and the 3rd night. For example, if bleeding commences on the morning of
the 1st day and continues till sunset on the 3rd day, it would be considered as
Hayz. Similarly, if blood is seen from the middle of the 1st day and stops at
the same time on the 4th day the same will apply.
450. If a woman sees blood continuously for three days, and then it
stops for a brief period before it is seen again, and if the total number of
days in which blood was seen and in which it stopped does not exceed ten, then
the days in which blood flowed will be counted as of Hayz, and the in between
period of respite will be of obligatory precaution, during which she will do all
that she should do when she is Pak, and also refrain from all those acts which
are forbidden to the Haaez.
451. If blood is seen for more than three days and less than ten days
and she does not know whether the blood is of a sore or a wound or of Hayz, she
should not treat it as Hayz.
452. If a woman sees blood about which she is unable to discern as to
whether it is the blood of wound or of Hayz, she should continue to perform her
acts of worship, except when her preceding condition was that of Hayz.
453. If a woman doubts whether the blood she has seen is of Hayz or
Istihaza, she should treat it to be Hayz if it bears the properties of Hayz.
454. If a woman is unable to decide whether the blood she has seen is
of Hayz or of virginity, she should examine herself i.e. she should insert
cotton in herself and wait for some time. If she finds that only its sides have
been stained with blood then it is virginal blood, and if the blood has soaked
the entire piece of cotton then it is Hayz.
455. If blood is seen for less than 3 days and then stops and starts
again for 3 days the second blood will be Hayz but the first blood will not be
considered as Hayz even if it was seen during the days of habit.
Rules for the Haeez
456. Acts which are Haraam for a woman who is in the state of
Hayz:
Prayers and other similar acts of worship for which Wudhu or tayammum or
Ghusl is necessary. However, there is no harm in her performing those acts of
worship for which Wudhu, tayammum or Ghusl are not obligatory (e.g.
Namaz-e-Mayyit).
All those acts which are forbidden to a junub (see rule no. 361).
Having sexual intercourse; it is Haraam for man as well as for woman even
if only the penis glans may penetrate, and even if semen may not be
discharged. In fact, the obligatory precaution is that the male should refrain
from insertion even to an extent lesser than the point of circumcision. Based on the obligatory precaution, Anal
intercourse with the wife is forbidden regardless of whether she is in Hayz or
not without her permission.
457. Sexual intercourse is Haraam also when a woman may not be very
certain of being in the state of Hayz, but Shariah guides her to treat herself
as such. So, when a woman sees blood for more than ten days, and, as will be
explained later, she has to resort to the habit of her relatives for determining
the period of Hayz, her husband will not be permitted to have sexual relations
with her during those days.
458. If a man has sexual intercourse with his wife when she is a
Haaez, he should seek Divine forgiveness and the recommended precaution is that
he should expiate by giving Kaffara. Rules regarding Kaffara will be mentioned
later.
459. With the exception of actual sexual intercourse with a Haaez
woman, there is no harm in all other forms of courting, wooing and kissing etc.
460. Kaffara for sexual intercourse with a Haaez is gold coins
weighing 3.457 grams if carried out in the early days, 1.729 grams for the
middle days and 0.865 grams for the final days of the period of Hayz. For
example, if Hayz lasts for 6 days and her husband has sexual intercourse with
her during the 1st and 2nd days or nights, he should pay gold weighing 3.457
grams, and during the 3rd and 4th days and nights he should pay gold weighing
1.729 grams and for the 5th and 6th days and nights he should pay gold weighing
0.865 grams.
461. If it is not possible to pay in gold coins, he should pay its
equivalent value. And if the price of gold has undergone a change at the time he
wishes to pay the Kaffara to the poor, as compared with the time when he had
sexual intercourse, he should pay at the prevailing rate.
462. If a man has sexual intercourse with his wife in the first,
second and third stage of Hayz he should give Kaffara for all the three,
totalling 6.051 grams.
463. If a man has had repeated sexual intercourse with a Haeez woman
he should pay Kaffara for each time.
464. If a man realises during the course of sexual intercourse that
the woman has become Haaez, he should withdraw from her immediately, and if he
does not do so the recommended precaution is that he should pay Kaffara.
465. If a man commits fornication with a Haaez woman or has sexual
intercourse with a Haaez woman who is not his 'mahram' under the impression that
she is his wife, the recommended precaution in this case, too, is that he should
pay Kaffara.
466. If a man has sexual intercourse with a Haaez woman on account of
ignorance or because of having forgotten the rule, he need not pay Kaffara.
467. If a man has sexual intercourse with a woman with the belief that
she is Haaez, but it transpires later that she was not Haaez, he need not pay
Kaffara.
468. As will be explained in the rule relating to divorce, if a woman
is divorced while she is in the state of Hayz, the divorce is void.
469. If a woman says that she is Haaez, or claims to have become Pak
from Hayz, her statement should be accepted, provided that she is not known to
be unreliable.
470. If a woman becomes Haaez while she is in Namaz, her Namaz will
become void.
471. If a woman has doubt while offering prayers whether or not she
has become Haaez, her prayer is in order. However, if she realises after
offering prayers that she had actually become Haaez during the prayers, her
prayers will be void.
472. After a woman becomes Pak from Hayz it is obligatory for her to
take bath for the prayers and other acts of worship which require Wudhu or Ghusl
or tayammum. The rules for this Ghusl are the same as for the Ghusl of Janabat.
And it is better that before Ghusl she should perform Wudhu.
473. After a woman has become Pak from Hayz, and before having done
Ghusl the divorce given to her will be in order, and her husband can also have
sexual intercourse with her. Though it is better to have sexual intercourse
after the woman has washed herself.
However, the recommended precaution is
that the man should avoid having sexual intercourse with her before she has done
Ghusl. However, until she has had Ghusl, other acts like staying in a Masjid and
touching the writing of the Qur'an which were Haraam for her at the time of Hayz
do not become Halal for her.
474. If the woman does not have sufficient water for Wudhu and Ghusl,
and if it is just enough for Ghusl only, she should do Ghusl, and it is better
that she should perform tayammum in place of Wudhu. And if the water is
sufficient for performing Wudhu only, she should perform Wudhu and perform
tayammum instead of Ghusl.
And if she does not have water for either of them
(i.e. for Ghusl or Wudhu) she should perform tayammum for Ghusl only. It is
recommended that she does one more tayammum instead of Wudhu also.
475. There is no Qadha for the Namaz which she left during her Hayz,
but she should give Qadha for the obligatory fasts missed by her due to Hayz.
This includes even those fasts which had been Wajib upon her on the fixed days
because of Nadhr, but she could not keep because of Hayz.
476. If the time for prayers sets in and a woman knows, or considers
it probable, that if she delays offering prayers she will become Haaez, she
should offer prayers immediately.
477. If a woman delays offering prayers on exact time, allowing a
lapse equal to the time required for offering one Namaz together with Wudhu or
tayammum, and then she becomes Haaez, she will have to give Qadha for that
Namaz. And in calculating the time, the extraneous things like praying quickly
or slowly and other matters have to be considered individually.
For example,
if a woman who is not a traveller delays her Namaz of Zuhr, the Qadha will be
obligatory for her if time equal to performing four rak'ats of prayers along
with Wudhu or tayammum passes away from the exact time of Zuhr and then she
becomes Haaez. And for one who is a traveller the passage of time equal to
performing two rak'ats along with Wudhu or tayammum is sufficient.
478. If a woman is Pak from Hayz when the time for prayers is nearing
its end, and has at her disposal time which suffices for Ghusl and performing
one rak'at or more, she should offer the prayers and if she fails to do so she
should offer its Qadha.
479. If a Haaez finds that she does not have sufficient time for
Ghusl, but she can offer prayers within the prescribed time after performing
tayammum, the obligatory precaution is that she should offer that prayer with
tayammum, and even if she did not offer that prayer it will be obligatory for
her to offer its Qadha.
Again, if tayammum is incumbent upon her due to
other reasons, like, if water is harmful for her, she should perform tayammum
and offer that prayer, and if she does not offer it, she will have to give its
Qadha.
480. If after becoming Pak from Hayz, a woman doubts whether or not
she has time left for the prayers, she should offer the prayers.
481. If after becoming Pak from Hayz a woman does not offer prayers
under the impression that she does not have time to make necessary preparations
for prayers and to offer even one rak'at, but understands later that she did
have time for the purpose, she should offer Qadha.
482. It is Mustahab for a Haaez that when it is time for Namaz, she
makes herself Pak by washing away blood, and changing the pad. Then she should
make Wudhu or tayammum, whichever is applicable, and sit at the place meant for
prayers facing Qibla and busy herself in recital, supplication and salutations
(Salawat).
483. It is Makrooh for a haaez to read the holy Qur'an, or keep it
with herself, or touch with any part of her body the space between its lines. It
is also Makrooh for her to dye her hair with "henna" or any other thing like it.
Types of women in Hayz
484. There are six types:
Woman having the habit of time and duration: A woman who sees blood in
each of the two consecutive months at a particular time and for a fixed number
of days. For example, in each month blood may be seen from the 1st up to the
7th of the month.
Woman having the habit of time: A woman who sees blood in each of the two
consecutive months at a particular time but the number of days varies. For
example, in two consecutive months her blood starts coming on the 1st of the
month but she becomes Pak on the 7th day in the first month and on the 8th day
in the second month.
Woman having the habit of duration: A woman who sees blood in each of the
two consecutive months for a particular number of days but the time of
commencement is not the same. For example, in the first month the blood is
seen from the 5th to the 10th of the month and in the second month from the
12th to the 17th of that month.
Muztariba: A woman who has seen blood for a few months but who has not
formed a habit or whose former habit has been disturbed and has not formed a
new one.
Mubtadiya: A woman who sees blood for the first time.
Nasiya: A woman who has forgotten her habit.
Some further details are given below about
Haaez
485. Women having the habit of time and duration are of two types:
A woman who sees blood in two consecutive months at a particular time for
a particular duration. For example, she sees blood on the 1st of each month
and becomes Pak on the 7th of each month. Her habit of Hayz will be from first
to seventh of every month.
A woman who sees blood in each of the two consecutive months at a
particular time and after 3 or more days she may be Pak for one or more days
and the blood is seen again; but the total number of days during which the
blood is seen as well as those during which she remains Pak does not exceed 10
days; and in each month the total number of days during which blood is seen,
and the intervening days during which she is Pak must be same.
In such a
case the habit of the woman will be counted according to the days during which
blood is seen, not including the intervening days during which she remained
Pak. It is not, however, necessary that the intervening days during which she
remains Pak should be identical in each month.
For example, if in the 1st
month blood is seen for 3 days from the 1st to the 3rd of the month and then
she remains Pak for 3 days whereas in the 2nd month the blood comes for 3 days
and then it stops coming for 3 days and is seen again for 3 days and the total
number of days during which the blood is seen is six, then this woman will be
classified as having a fixed habit of six days. If the number of days during
which blood is seen varies in the second month, then she is one with fixed
time but not fixed duration.
486. If a woman who has a fixed habit of time, irrespective of whether
she has a fixed habit of duration or not, sees blood on time or a day or two
earlier that blood will be Hayz even if it does not bear the signs of Hayz.
Therefore, she will act according the rules applied to a Haaez. And if it
transpires that it was not Hayz, for example, if she becomes Pak before three
days, then she should give Qadha for the acts of Ibadaat which she has left
out.
487. If a woman having the habit of time and duration sees blood
during all days of her fixed habit plus a few days before and after, and if
the total number of days does not exceed 10, all of it is Hayz. And if it
exceeds 10 days, then only the blood seen during the days of habit is Hayz and
the rest will be Istihaza , and she should give Qadha of the acts of worship
which she did not perform during the days before and after her habit.
And if she sees blood on all the days of her habit as well as a few days
earlier, and if the total number of the days does not exceed 10, all of it is
Hayz. And if it exceeds ten days, then blood seen during the days of habit
will be Hayz, even if it did not have the signs of Hayz, and the blood seen
earlier will be classified as Istihaza even if it had the signs of Hayz.
She will offer Qadha for the prayers left out during those earlier days. And
if she sees blood during her days of fixed habit plus a few days after her
habit, and if the total does not exceed ten days, all of it is Hayz. But if it
exceeds ten days, then the blood seen during habitual days will be Hayz, and
the rest is Istihaza.
488. If a woman who has the fixed habit of time and duration, sees
blood on some days of her habit and also a few days earlier and if the total
number of days does not exceed 10 days, all of it is Hayz. And if the number
of days exceeds 10 she will add the number of days within her habitual time to
the earlier days and complete her fixed duration. Those will be the days of
Hayz, and the rest will be Istihaza.
And if she sees blood during some of her habitual days plus some days later,
and if the total number of days does not exceed ten, then all of it will be
Hayz.
And if the total exceeds ten days then she will add the number of her
habitual time to the later days so as to complete her fixed period of
duration. These will then be the days of Hayz, and the rest will be classified
as Istihaza.
489. If a woman has a fixed habit of Hayz and if she sees blood for
3 days or more, and then it stops and is thereafter seen again, and the gap
between the two discharges is less than 10 days, and if the total number of
days in which blood was seen together with the intermediary period in which it
stopped exceeds 10 days (e.g. when blood is seen for 5 days and then stops for
5 days and is again seen on the following 5 days) then it has various rules:
If the blood, all or part thereof, seen in the initial days was during the
days of her habit and the blood seen later in the second phase after her
temporary state of being Pak did not come during the days of her habit, then
she should treat her first blood to be Hayz and the second one as Istihaza.
If the blood seen in the initial days is not during the days of her habit
but the second blood, all or part thereof was seen in the days of her habit,
then she should treat the entire second blood to be Hayz and the first as
Istihaza.
If she saw the first and the second blood during the days of her habit,
and if the first blood did not last for less than 3 days, then that period
along with the intervening days when she was Pak will be period of Hayz,
provided that the total period covered by them does not exceed 10 days.
And as per obligatory precaution, she will do all that a Pak lady does and
refrain from all that a Haaez is forbidden to do during the intervening
period. And some of the blood which she continues to see after the days of her
habit will be classified as Istihaza.
But the blood which she may see a day
or two earlier than her habitual time can be Hayz, as it customarily occurs in
some cases of women with fixed habit. But if she finds that by counting the
earlier discharge as Hayz, the blood which she saw in the second phase during
her habitual period will be counted out of the ten days limit then she will
consider the earlier discharge as Istihaza.
For example, if her habit was
to see blood on 3rd to 10th of every month, and during any one month the habit
changed and she saw blood from 1st to 6th, and then remained Pak for two days.
Thereafter, she saw blood again till 15th. The rule will be that the blood
seen from 1st to 10th is Hayz, and that seen from 11th to 15th is Istihaza.
If she sees the blood in both phases during her habitual days, but blood
seen in the initial days is for less than three days, then it is plausible
that she may add the days of earlier discharge to complete three days, and
treat the period as Hayz. Then the second blood which also fell during
habitual days will be counted as Hayz, provided that the total of the first
and second phase, together with the intervening days of pause does not exceed
ten days. In certain situations, she has to regard all the blood seen in the
initial period as Hayz, but there are two conditions for that:
The discharge seen earlier than the habitual days must be customarily
expected.
By considering the whole initial period as Hayz, blood seen in the
second phase of habitual days is not excluded from ten days' maximum. For
example, if a woman has a habit of seeing blood from 4th to 10th of every
month, and she saw it earlier, say, from 1st to 4th, and then there was a
brief period when blood stopped, say, for two days. And again it continued
upto 15th. The rule is that all blood seen in the first phase is Hayz, and
in the second one, blood seen up to the tenth will be Hayz. The rest will
be Istihaza.
490. If a woman with fixed habit of time and duration fails to see
blood in her habit, and sees it earlier or later, it will be considered as
Hayz if it comes for the equal number of days, and bears the signs.
491. If a woman who has the habit of time and duration sees blood in
her habit for three or more days, but for less than her usual number of days
and then her blood stops and thereafter is seen again for days equal to the
number of days of her habit, she will treat the whole period, including the
intervening days, as one Hayz, if it does not exceed ten days.
But if the
number of intervening days during which she is Pak from blood is ten days or
more, then each period of bleeding will be regarded as a separate period of
Hayz.
And if the intervening gap is less than 10 days, but the total of first,
second and intervening period exceeds ten days, then the first phase will be
Hayz, and the second one Istihaza.
492. If a woman who has fixed habit of time and duration sees blood
for more than 10 days, the blood which she sees during the days of her habit
is Hayz, even though it may not have the signs of Hayz, and the blood which is
seen after the days of her habit is Istihaza even though it may have the sign
of Hayz.
For example, if the blood of a woman whose habit is from the 1st
to the 7th of the month is seen from the 1st to the 12th of a particular
month, the blood which is seen during the first 7 days will be Hayz and that
which is seen during the remaining 5 days will be Istihaza.
Women having the habit of time
only
Women having the habit of time are of two types:
493.
A woman who sees blood in each of the two consecutive months on a given
day, and then becomes Pak after a few days. The duration of blood varies in
each month. For example, if the blood is seen on the 1st of each month but
stops on the 7th in the first month and on the 8th in the second month, her
habit of time will be the first of every month.
A woman who sees blood in two consecutive months on a given day, for, say
3 or more days and then it stops and thereafter is seen again, but the total
number of days does not exceed ten days. However, the number of days during
the 2nd month is either more or less than the days in the 1st month.
For
example, if the blood is seen on the 1st day of each of the two consecutive
months but the total duration of days is 8 in the 1st month and 9 in the 2nd
month, she should treat the 1st of the month to be her habit of time.
494. If a woman who has the habit of time but the duration of her hayz
is not constant, sees blood on her habitual time or two or three days earlier,
she will treat herself as Haaez, and act according to the details given in rule
no. 486.
But if the blood is seen much earlier, so much so that it would not
be considered as customary, or if she sees it very late, she will treat herself
as Haaez if the blood bears the signs of Hayz. Similarly, she will consider it
as Hayz if she is sure that the bleeding will continue for three days, even if
the blood bears no semblance of Hayz.
And if she is not sure whether this
sort of bleeding will last for three days or not, then as per obligatory
precaution, she will do all those acts which are wajib for a Mustahaza, and
refrain from all those acts which are forbidden to Haaez.
495. If a woman with the fixed habit of time sees blood on her
habitual time for more than 10 days and if she is unable to determine the exact
duration of Hayz from its signs, then as a precaution, she will follow the habit
of her paternal or maternal relatives, irrespective of whether they are living
or dead; provided that:
The state of her relative does not differ sharply from her state. She, as
a young and active person, cannot compare with the habit of an old lady, or
the one nearing menopause.
She does not compare herself to a woman in her family whose habit is
totally different from the habit of the others in the family.
The above rule also applies to a woman of fixed habit of time who fails to
see blood on time, and sees it out of the days of her habit for more than 10
days and is unable to discern from the signs.
496. A woman with fixed habit of time cannot shift her Hayz to any
period outside her habitual time. Therefore, if her commencing time is fixed on
the first of every month, with a varying duration of five or six days, and then
suddenly she sees blood for twelve days, and she is unable to recognise the
signs to determine the duration of Hayz, she will take the first day of the
month as the beginning and as for the duration, she will resort to the foregoing
rule (495).
And if she is aware of her final or middle days of habit, and if
the total number of days exceeds ten, she will arrange the duration of Hayz in
such a manner that her final or middle days fall within the habitual time.
497. If a woman with a fixed habit of time sees blood for more than
ten days, and is unable to determine the nature of blood as explained in rule
no. 495, then she will be free to decide upon any number of days which she feels
could be her days of Hayz. It is recommended that she fixes seven days, and in
so doing she must keep in mind her habit of commencement, as mentioned in the
foregoing rules.
Women having the habit of fixed duration
Women having the habit of duration are of two types:
498.
A woman whose duration of Hayz in two consecutive months is same but the
commencing times differ. In such circumstances her habit of duration will be
the number of days during which blood is seen. For example, if blood is seen
from the 1st to the 5th of the 1st month and from the 11th to the 15th of
the 2nd month her duration habit will be 5 days.
A woman who sees blood in two consecutive months for 3 or more days, and
then it stops for a day or two before it starts again, though the time of
commencement of blood varies in the 2nd month from that of the 1st, her
duration habit will be the number of days during which blood is seen,
provided that the total number of the bleeding and Pak days does not exceed
ten and that the duration period in both the months remains equal.
As
a measure of precaution, in the intervening days, she will do all that is
obligatory upon a lady who is Pak, and also refrain from all those acts
which a Haaez is forbidden to do. For example, if during the 1st month she
sees blood from the 1st to the 3rd day and then it stops for 2 days and then
sees again for 3 days, and in the 2nd month she sees it from the 11th to the
13th and then it stops for 2 days and then sees it her duration habit will
be six days.
And if the duration in two consecutive months is not
constant, like, if she sees blood for 8 days in the first month and for 4
days in the next, then a pause, and again bleeding starts making the total 8
days by including the intervening days, then such a woman cannot be
classified as woman with fixed duration. She will be Mudhtariba, whose rules
will be discussed later.
499. If a woman with the fixed habit of duration sees blood for less
or more days than her habitual duration, but the number of those days does not
exceed 10 she should treat them as Hayz. And if it exceeds 10 days and the
nature of blood remains same throughout, then she will calculate her habitual
duration from the day bleeding began, and treat it as Hayz. But if the nature of
blood changes, with some days showing signs of Hayz and others showing signs of
Istihaza, then there can be three possibilities:
if the number of days in which blood shows signs of Hayz tallies with the
habitual duration, then she will take those days as of Hayz, and the rest
as Istihaza.
if the number of days in which blood shows signs of Hayz exceeds her
habitual duration, then she will take her habitual duration as Hayz, and the
rest as Istihaza.
if the number of days in which blood shows signs of Hayz is less than her
habitual duration, she will add some days to complete her duration and take
that period as Hayz, and treat the rest of the days as of Istihaza.
Mudhtaribah
500. Mudhtaribah is a woman who may have seen blood for some months,
but did not form a fixed habit, neither of time nor of duration. If such a woman
sees blood for more than 10 days, and if the nature of blood remains same,
either resembling Hayz or Istihaza, then she will be classified among those
women who, despite fixed habit of time, see blood in unusual period, and is also
unable to distinguish the signs of one from the other.
As a measure of
precaution, she will refer to the prevailing habits among her relatives and
adopt it. And if that is not possible, she will fix any reasonable number,
neither less than 3 days nor more than ten days, as explained in rules nos.495
and 497.
501. If Mudhtaribah sees blood for more than ten days, and if for some
days the blood has the signs of Hayz and during other days has the signs of
Istihaza, and if the blood which has the signs of Hayz is not less than 3 days
nor more than 10 days, then all of it is Hayz. The rest will be Istihaza.
And if the blood bearing the signs of Hayz is for less than 3 days or more
than 10 days, she will follow the rule explained in the foregoing clause for the
sake of determining the number of days in Hayz.
And if after having
determined her Hayz period, she again sees blood before completing 10 days of
being Pak, again with the signs of Hayz, she will treat this new emission as
Istihaza.
Mubtadea
502. Mubtadea is a woman who sees blood for the first time. If she
sees it for more than ten days and all the blood has common signs then she
should refer to the prevailing habit among her relatives and consider her
corresponding duration as Hayz and the rest as Istihaza, keeping in view two
provisions in rule no. 495. And if even that seems impossible, then she will be
free to fix a certain duration as explained in rule no. 497.
503. If a Mubtadea sees blood for more than ten days, some bearing the
signs of Hayz and other that of Istihaza, and if the blood with the signs of
Hayz is seen for not less than three and not more than ten days, then all that
blood is Hayz. But if she sees blood again before the expiry of ten days and
even that blood resembles Hayz, for example, if dark blood is seen for five days
and yellowish blood is seen for nine days, and dark blood is seen again for five
days, then she should treat the first blood as Hayz and the rest as Istihaza, as
explained in the case of Mudhtaribah.
504. If a Mubtadea sees blood for more than 10 days, some of which
bearing signs of Hayz and other having signs of Istihaza, and if the blood with
the signs of Hayz is seen for less than 3 days, she will treat it as Hayz, and
for determining the duration of it she will follow as stated in rule no.
501.
Nasiya
505. Nasiya is a woman who has forgotten her habit of time and
duration, and such women are of various types. One of them is a woman who had a
fixed habit of duration, and has now forgotten it. If she sees blood for three
or more days, not exceeding ten, she will treat all of it as Hayz.
But if
she sees blood for more than ten days, then she is classified as Mudhtaribah,
and she will follow rule nos. 500 and 501, with one difference. While
determining her duration, she must know that the duration she is fixing is not
less than her usual habit, nor can she fix a longer duration than her usual
habit.
Similar is the case of a woman who had a fixed duration, but it
slightly varied each month, for example, she saw blood for six days, and at
times for seven days in a month. Such a woman, if she is unable to decide on the
basis of signs, or the habit of her relatives etc. then she should fix her
duration within the limits of six and seven days.
Various rules related to Hayz
506. If a Mubtadea, a Mudhtaribah, a Nasiya and a woman with the fixed
habit of duration, see blood with the signs of Hayz, or are certain that the
discharge would last for three days, they must abandon the obligatory prayers.
But if they later understand that it was not Hayz, they have to give the Qadha
of the prayers they did not perform.
507. If a woman has a fixed habit of Hayz, either of time or of
duration or of both, and if she sees blood for two consecutive months contrary
to her usual habit in which she finds that the time, the duration or both
coincide then she has formed a new habit. For example, if previously she saw
blood from 1st to 7th of a month but during these two months she saw it from the
10th to 17th, then the period from 10th to 17th of the month will be her new
habit.
508. "One month" means the expiry of 30 days from the date of
commencement of Hayz and not the period from the first to the last date of a
month.
509. If a woman usually sees blood once in a month, but in a
particular month she sees it twice with signs of Hayz, and if the number of
intervening days during which she remained Pak is not less than 10 she should
treat both as periods of Hayz.
510. If a woman sees blood with signs of Hayz for 3 or more days and
thereafter for 10 or more she sees blood with the signs of Istihaza and again
she sees blood with signs of Hayz for 3 days, she should treat the first and
last bleeding as Hayz.
511. If a woman becomes Pak before the expiry of 10 days and feels
that there is no blood in her interior part she should do Ghusl for the acts of
worship although she may have a feeling that blood might appear once again
before the completion of 10 days. And if she is absolutely sure that she will
see blood before the lapse of 10 days, even then, as a matter of precaution, she
should do Ghusl and perform her Ibadaat, but she will refrain from doing those
acts which are forbidden to a Haaez.
512. If a woman becomes Pak before 10 days but feels that there might
be blood in her interior part, she should insert cotton and wait for some time
to find out. If she finds out that she has become Pak she should take bath and
perform her acts of worship.
And if she finds out that she has not become
Pak totally, and she does not have a fixed habit of Hayz or if her habit is 10
days, or if she has a fixed duration which is not yet completed, then she will
wait. If she becomes Pak before ten days, she will do Ghusl. If she becomes Pak
on completion of 10 days, or if her bleeding exceeds ten days, then she will do
Ghusl at the end of tenth day.
And if her habit is for less than 10 days,
and she is sure that the blood will cease before ten days are over, or by the
end of the tenth day, she must not do Ghusl till then. And if she has a feeling
that her bleeding might exceed ten days, it is a recommended precaution that she
avoids acts of worship for a day, or upto the tenth day. But this rule applies
to those women who have had continuous bleeding before the days of her habit.
Otherwise, it is not permissible to neglect Ibadaat after the days of habit are
over.
513. If a woman treats the blood she saw during certain days as Hayz
and did not perform her acts of worship and comes to know later that it was not
Hayz, she should give Qadha of the lapsed prayers, and fasts, which she left
out. And if she performs acts of worship under the impression that the blood is
not Hayz but realises later that it was Hayz, then the fasts kept in those days
will be void and therefore she should give Qadha of those fasts.